Sri Brahma Samhita
FIFTH CHAPTER
ÖÉKÄ TRANSLATION
Now the activities of four-headed
Brahmä are being described in
this verse beginning with saïjätaù.
First of all Brahmäjé wanted
to create the material world. However,
he saw nothing but darkness
all around.
Furthermore, we find the following
description in Çrémad-
Bhägavatam. When Brahmä appeared from the lotus
flower, he
began to situate himself in its
pericarp, but he could not see anything
because of the dense darkness. Brahmäjé
wanted to see by
casting his glance in four directions
at once, and in so doing, he
manifested four faces in the four
directions.
At that time, when the cosmos had been
dissolved and the vast
waters were agitated into whirlpools by
the force of the wind,
Brahmä, the original demigod, was
situated in the lotus flower
that had emerged from the water.
However, he could neither factually
understand the situation of the world
nor of his own self.
Being seated on the upper surface of
the lotus flower, he began
to consider, “Who am I? What is the
origin of this unique lotus
flower within the water? How did it
appear? There must definitely
be something below it, and this lotus
flower must also be situated
upon some supporting base.”
Deliberating in this way, Brahmäjé
entered the path formed by
the hollow within the middle of the
lotus stem. Still, despite
approaching the base of the lotus stem,
namely Näräyaëa’s navel,
he was incapable of understanding
anything, even after making
extensive research. Retiring from his
investigation with his
ambition unfulfilled, Brahmäjé returned
once more to his sittingplace
on top of the lotus flower. There he
sat in a posture for
meditation, and by controlling his
breathing he gradually
concentrated his consciousness by
introspection.
ÇRÉ BRAHMA-SAÀHITÄ
1 3 4
TÄTPARYA
Due to Brahmäjé’s previous impressions,
he had a desire to
create. Every living entity acquires a
particular nature in accordance
with his previous impressions and, in
accordance with his
nature, different types of endeavors
appeal to his heart. This is
called adåñöa (unseen) because
it is the fruit of action performed
in previous lives. In Brahmäjé’s heart
was the desire to create just
as he had done in the previous
creation. Similarly, certain qualified
living entities may also attain the
position of Brahmä.
verse 23
1 3 5
Verse 24
mokp iqjrLrLeS rL; fnO;k ljLorh A
dke Ï".kk; xksfoUn&³s xksihtu
bR;fi û
oYyHkk; fiz;k oÊseZU=a rs nkL;fr fiz;e~
û„†û
uväca puratas tasmai
tasya divyä sarasvaté
käma kåñëäya govindaìe
gopéjana ity api
vallabhäya priyä vahner
mantraà te däsyati priyam
Anvaya
divyä sarasvaté – divine Sarasvaté; uväca – then
spoke a message; tasya
– from Bhagavän; tasmai – to
Brahmä (who was looking in the darkness);
purataù – in his presence; käma-kåñëäya –
kléà kåñëäya (käma
indicating the seed of the mantra, kléà);
govinda-ìe – govindäya, unto
Govinda (ìe indicates the dative
declension, meaning “unto”); api –
also; gopéjana-vallabhäya iti –
unto the beloved of the gopés; priyä
vahneù – she who is dear (priyä) to
fire (vahni) i.e. svähä; thus the
eighteen-syllable mantra, kléà
kåñëäya govindäya gopéjana-vallabhäya
svähä; mantram – this mantra; däsyati –
will bestow; te priyam – your
most cherished desire.
TRANSLATION
Çré Bhagavän’s transcendental Sarasvaté
spoke to Brahmäjé
as he was looking at the darkness in
all directions. “O
Brahmä, kléà kåñëäya govindäya
gopéjana-vallabhäya
svähä. This mantra will fulfill your
cherished desires.”
1 3 6
ÖÉKÄ TRANSLATION
Why did Divya Sarasvaté give this rare
and precious kåñëamantra
to Brahmäjé so easily? It was only
possible by the mercy
of Bhagavän. And why was such
unexpected mercy suddenly
available? It should be understood that
Brahmäjé had worshiped
Bhagavän in his previous life. This
mercy of Bhagavän is being
described in this verse. Everything
else described here is selfevident.
TÄTPARYA
The eighteen-syllable kåñëa-mantra,
prefixed by the käma-béja
kléà, is the highest of all mantras, and it has two
functions. One
is to attract the pure living entities
toward the supremely attractive
master of Gokula and beloved of the gopés,
Çré Kåñëa. This is
the highest attainment of the living
entity’s transcendental
pursuit. When the sädhaka is
free from material desires, he
attains the fruit of this perfect prema.
However, in the case of the
sädhaka who has material desires, this
superlative mantra only
fulfills those cherished desires. In
regard to spiritual matters, the
käma-béja is situated within the lotus flower of
Goloka. In regard
to mundane affairs, it is the
reflection of the käma-béja that
bestows the fulfillment of all types of
worldly aspirations.
verse 24
1 3 7
ÇRÉ BRAHMA-SAÀHITÄ
1 3 8
The eighteen-syllable mantra
The Divine Couple, Çré Çré
Rädhä-Govinda, who are full of unlimited
sweetness, are seated splendidly upon a
throne of jewels,
surrounded by thousands upon thousands
of cowherd maidens,
at the foot of a desire tree upon a
thousand-petaled lotus flower
in the yoga-péöha in the
transcendental abode of Çré Våndävana.
The supreme method for attaining the
loving service of Their
divine lotus feet is embodied in the
monarch of all mantras
(mantra-räja), the
eighteen-syllable mantra. This mantra-räja
is divided into five parts.22
The first syllable kléà is the
seed, or käma-béja. Joined
together with this seed, the mantra is
kléà kåñëäya govindäya
gopéjana-vallabhäya svähä. The mantra is called a ñaò-aìga
ñaö-padé mantra, meaning that its six words (pada)
comprise its
six limbs (aìga). The six words
are (1) kåñëäya, (2) govindäya,
(3) gopéjana, (4) vallabhäya,
(5) svä and (6) hä. The mantra is
formed by arranging the words in this
order. Kléà is the original
one-syllable seed (käma-béja),
whose meaning has been
expressed as follows in the Gautaméya-tantra
and in the
Upaniñads. “Çré Bhagavän created the
universe by the käma-béja,
kléà. In this käma-béja, the letters k, l,
é, the sign of the half moon
and the dot (bindu) above it
have given rise to the elements
water, earth, fire, air and space
respectively.” Therefore this
mantra, whose heart is the käma-béja,
is the root cause of all
living beings.
Those on the path of rägänuga-bhakti
interpret the meaning
as follows:
22
According to the Gopäla-täpané
Upaniñad, the eighteen-syllable mantra is
divided into five parts. Here in Brahma-saàhitä
it is divided into six parts.
(1) Kléà: The letter k indicates
the very form of eternity,
knowledge and bliss, the Supreme
Person, Çré Kåñëa. The letter l
signifies the highest bliss in the
ocean of happiness born from the
love of Çré Çré Rädhä-Kåñëa. The letter
é indicates Våndävaneçvaré,
the supreme potency, Çré Rädhä. The
sign of the half-moon and
the bindu, which together form
the ending à ( ¡), signify the
supremely ecstatic sweetness derived
from the mutual kissing of
Çré Çré Rädhä-Kåñëa.
The käma-béja kléà is the
intrinsic form and nature of Çré
Kåñëa. For example, it is stated in the
Sanat-kumära-saàhitä, “O
Närada, this käma-béja is not
something that is only made of letters;
it is the very embodiment of Çré
Kåñëa’s divine transcendental
form, because each one of its component
letters is one of Çré
Kåñëa’s limbs. One should understand
the letter k (d) to be Çré
Kåñëa’s head, specifically the crown of
His head, His forehead,
His two eyebrows, His nose, His two
eyes and His ears. The letter
l (y) embodies His cheeks, the upper portion of the cheeks,
His
chin, neck, throat and His fingernails.
The half-moon ( W) is His
chest, His belly, the sides of His
body, His navel and His waist.
One should understand the bindu (
a) to be His thighs, His knees,
His calves, the center of His knees,
the backs of His heels, His
feet, the lower part of His thighs, His
toes and His toenails.”
Furthermore, it is stated, “O Närada,
this käma-béja, composed
of five letters, indicates five flower
arrows: k (d) indicates a budding
mango blossom (ämra-maïjaré), l
(y) is an açoka blossom,
é ( h) is a jasmine flower (mallikä), the half-moon (
W) is a mädhavé
flower, and the bindu ( a) is a maulaçré
flower. These five types
of flowers are the five flower arrows.”
(2) Kåñëäya: In the Gopäla-täpané
Upaniñad it is stated:
“päpa-karñaëo hi kåñëaù – Kåñëa
is He who completely takes
away all päpa.” Here päpa means
“all kinds of sins and offenses.”
Moreover, He even vanquishes the
offenses of the demons.
the eighteen-syllable mantra
1 3 9
Therefore, the etymology of the word kåñëa
indicates that Çré
Kåñëa destroys all the offenses of
everyone.
That very Kåñëa is Parabrahma and the
form of eternity,
knowledge and bliss. In this
connection, it is stated in the
Gautaméya-tantra: “kåñëa eva paraà brahma
sac-cid-änandavigrahaù
– Çré Kåñëa is the Supreme Absolute
Truth, Parabrahma,
and His form consists of eternality,
cognizance and bliss.”
Also, in Brahma-saàhitä it is
stated: “éçvaraù paramaù
kåñëaù sac-cid-änanda-vigrahaù – Çré Kåñëa is the supreme
controller, and His form is eternal,
full of knowledge and full of
bliss.” This has been explained earlier
in the text.
In the Mahäbhärata (Udyoga-parva
71.4) it is stated:
kåñir bhü-väcakaù çabdo
ëaç ca nirvåti-väcakaù
tayor aikyaà paraà brahma
kåñëa ity abhidhéyate
Çré Kåñëa attracts the hearts of all
moving and stationary living
beings throughout the three worlds by
the exceptional sweetness
of His flute-playing, His form, His
pastimes and His qualities.
Therefore, this Supreme Brahman, Çré
Kåñëa, is the supreme and
only object of our worship.
(3) Govindäya: The following
description is found in the
Gopäla-täpané Upaniñad: “go-bhümi-veda-veditä govindaù –
Govinda is He who pleases the senses,
the Earth and the Vedas,
and who nourishes all, thereby
increasing their bliss.” Although
the word go has many meanings,
three of them are: (a) the cows
(prasiddha-paçu-jäti-viçeña),
(b) the world and (c) the Vedas.
The phrase paçu-jäti-viçeña indicates
the cows in Çré Nanda-
Gokula. Çré Kåñëa is complete in His
unparalleled opulence and
sweetness, yet He is surrounded by
cows, and in that simple village
setting He is absorbed in playing
according to His own independent
will. He abides splendidly in Çré
Nanda-Gokula in His
ÇRÉ BRAHMA-SAÀHITÄ
1 4 0
beautiful form, which has the color of
a fresh raincloud, stealing
the hearts of the residents of Vraja,
and expanding His exquisitely
endearing pastimes there. The whole
world and all the Vedas
loudly sing of the sweetness of those
pastimes. Thus Çré Kåñëa,
the moon of Gokula in cowherd boy
attire, who is celebrated
throughout the world and the Vedas, is
addressed as Govinda.
(4) Gopéjana: It is stated in
the Gopäla-täpané Upaniñad:
“gopéjanävidyä-kalä – gopéjana
means ävidyä-kalä in the form
of the gopés.” Here the word ävidyä
is formed from ä (complete)
and vidyä (knowledge). Thus ävidyä
refers to the best knowledge
of all, namely the potency to attract
Çré Kåñëa. The word
kalä means the embodiment of prema-bhakti. Therefore one
should understand gopéjana to
indicate those gopés who are the
very embodiment of that prema-bhakti
that is itself the power to
attract Çré Kåñëa, who is only
controlled by this type of premabhakti.
The prema of mädhurya-rasa reigns
splendidly above
all, having conquered the prema of
the mellows of servitorship,
friendship and parenthood.
Here, gopéjana can also be
interpreted in another way. The
word gopé is derived from the
verbal root gup, which means “to
protect or to maintain.” Çré Kåñëa’s
special potency that bestows
prema upon the devotees and nourishes and
protects them is
called gopé, or the pleasure
potency (hlädiné-çakti), and Çré
Rädhä is the original embodiment of the
pleasure potency.
Therefore, the word gopé indicates
the embodiment of the pleasure
potency, the aggregate of the
predominated principle,
namely Çré Rädhikä, the beautiful
daughter of Våñabhänu-räja.
In the statement gopé tu prakåté rädhä
janas tad-aàçamaëòalaù,
gopé means the predominated principle, Çré Rädhä;
and jana means the circle of Her
plenary expansions, or those
who are expansions of Her personal form
(käya-vyüha-rüpä),
the sakhés such as Çré Lalitä
and Viçäkhä.
the eighteen-syllable mantra
1 4 1
(5) Vallabhäya: The word vallabha
means “one who stimulates”
or “a lover.” He who stimulates the gopés
through His
endearing pastimes, or the most
excellent hero who enjoys the
sweetest amorous sports with the gopés,
is called Gopéjanavallabha.
Thus, Gopéjana-vallabha is the dearest
life-breath of Çré
Rädhä, who is always accompanied by Her
friends, such as Çré
Lalitä and Viçäkhä.
Çré Kåñëa, the son of Nanda Mahäräja,
is chief among those
who are expert in tasting
transcendental mellows. He is splendidly
situated in Våndävana, surrounded by
His beautiful, lotuseyed,
adolescent beloveds, the gopés.
In the company of Çré
Rädhikä, He manifests as Madana-mohana,
the form that infatuates
the mind of Cupid. However, He is only
Madana-mohana
when He is alongside Çré Rädhikä, the
crown-jewel of the gopés.
“Rädhä saìge yadä bhäti tadä
madana-mohanaù – He shines
attractively in the presence of Çré
Rädhikä, surrounded by the
circle of cowherd girls. He is
therefore eternally called Madanamohana.”
Çré Kåñëa, who as Govinda is the
attractor of Cupid
(Madana-mohana), is Gopéjana-vallabha.
The expression gopéjana-vallabha is
therefore properly interpreted
to mean Çré Madana-mohana, who is the
form eternally
embraced by Çré Rädhä (rädhäliìgita-vigraha).
Since gopéjanavallabha
evidently refers to the Divine Couple,
Çré Rädhä-Kåñëa
Yugala, the eighteen-syllable and
ten-syllable yugala-mantras
are each called the most excellent
monarch of transcendental
invocations.
(5 and 6) Svähä: It is stated in
the Gopäla-täpané Upaniñad
that the word svähä means tan-mäyä
ca (meaning “and His
energy”). Thus svähä is
understood as Çré Kåñëa’s mäyä, or Çré
Yogamäyä. Yogamäyä is the spiritual
potency that manifests from
Gopéjana-vallabha Çré Kåñëa’s intrinsic
nature, and she offers the
devotees unto the lotus feet of Çré
Kåñëa. Hence the appropriate
ÇRÉ BRAHMA-SAÀHITÄ
1 4 2
meaning of the word svähä is
“she by whose help one’s ätmä is
absolutely and irrevocably offered” (svähayätma-samarpaëam
iti). By uttering or remembering the word svähä, the
devotees
accomplish totally unconditional
self-surrender. Therefore one
should recite or remember the word svähä
with this specific contemplation.
This is the method of completely
selfless dedication
unto Çré Rädhä-Kåñëa Yugala.
the eighteen-syllable mantra
1 4 3
Verse 25
riLRoa ri ,rsu ro flf¼HkZfo";fr
û„‡û
tapas tvaà tapa etena
tava siddhir bhaviñyati
Anvaya
tvam – you; tapa tapaù – must perform austerity; etena
– by chanting
this mantra; tava – your;
siddhiù – desired perfection; bhaviñyati – will
be achieved.
TRANSLATION
O Brahmä, perform austerity by this mantra.
Thus your
cherished desire will be fulfilled.
ÖÉKÄ TRANSLATION
In this half çloka beginning
with the words tapas tvam, instruction
is being given on how austerity should
be performed; that is,
by the aforementioned method. According
to the Third Canto of
Çrémad-Bhägavatam, Brahmäjé heard the sixteenth and
twentyfirst
consonants of the alphabet, namely ta
and pa, combined to
make the word tapa. Upon hearing
this, he began to meditate on
Bhagavän with one-pointed attention. At
that time, by the mercy
of Bhagavän, he heard the supreme
monarch of mantras, the
kåñëa-mantra, spoken by the transcendental Sarasvaté.
Goddess
Sarasvaté said, “O Brahmä, perform
austerity by repeating this
mantra with the utmost diligence. Thus all
your heart’s desires
will be fulfilled.”
1 4 4
TÄTPARYA
The purport of this verse and its
commentary are clear.
verse 25
1 4 5
Verse 26
vFk rsis l lqfpja izh.ku~ xksfoUneO;;e~
A
'osr}hiifra Ï".ka xksyksdLFka ijkRije~
û
izÏR;k xq.k:fi.;k :fi.;k i¸;Zqikflre~ A
lgònylEiUus dksfV fd´tYdc`afgrs û
Hkwfef'pUrkef.k Lr= d£.kdkjs egklus A
leklhua fpnkuUna T;ksfr:ia lukrue~ û
'kCnczãe;a os.kqa okn;Ura eq[kkEcqts A
foykfluhx.ko`ra LoS%
LoSja'kSjfHk"Vqre~ û„ˆû
atha tepe sa suciraà
préëan govindam avyayam
çvetadvépa-patià kåñëaà
goloka-sthaà parät param
prakåtyä guëa-rüpiëyä
rüpiëyä paryupäsitam
sahasra-dala-sampanne
koöi-kiïjalka-båàhite
bhümiç cintämaëis tatra
karëikäre mahäsane
samäsénaà cid-änandaà
jyoti-rüpaà sanätanam
çabda-brahma-mayaà veëuà
vädayantaà mukhämbuje
viläsiné-gaëa-våtaà
svaiù svair aàçair abhiñöutam
1 4 6
Anvaya
atha – then (after hearing that divine message); saù –
Brahmäjé; tepe –
performed austerities; su-ciram –
for a very long time; préëan – for the
purpose of pleasing; kåñëam govindam
– Çré Kåñëa, who is known as
Govinda; avyayam – whose form is
immutable; çveta-dvépa-patim –
who is the master of Çvetadvépa; parät
param – the supreme transcendence;
go-loka-stham – and who is situated within the planet
of the
cows; paryupäsitam – (then in
Brahmä’s trance he saw that from outside
Çré Kåñëa’s abode) He was being offered
worship; rüpiëyä – by the
beautiful; prakåtyä – material
nature personified; guëa-rüpiëyä –
whose form comprises the three modes of
material nature (guëas),
namely goodness, passion and ignorance;
tatra – there (He saw);
bhümiù – a land; cintä-maëiù – composed
of wish-fulfilling gems;
karëikäre – within the pericarp; sahasra-dala-sampanne
– of a
thousand-petaled lotus; koöi-kiïjalka-båàhite
– filled with millions of
saffron filaments; mahä-äsane –
and upon a great throne; samäsénam
– comfortably seated; sanätanam –
was the eternal; jyoti-rüpam – effulgent
form; cid-änandam – of
cognizance and bliss; mukha-ambuje –
upon His lotus mouth; vädayantam –
He was playing; veëum – His
flute; çabda-brahma-mayam –
which is imbued with the sound of the
Vedic hymns; ävåtam – He was
surrounded; viläsiné-gaëa – by a group
of gopés who engaged in
pleasure-pastimes with Him; abhiñöutam – He
was offered praise; svaiù svaiù –
by His respective; aàçaiù – plenary
portions.
TRANSLATION
After hearing this divine message,
Brahmäjé engaged in
austerities for a very long time in
order to please Govinda,
Çré Kåñëa, the Lord of Çvetadvépa, who
is situated in
Goloka Våndävana. Brahmä’s meditation
was as follows:
“In that land, which is made of
transcendental desirefulfilling
gems, there is a lotus with thousands
of petals
and millions of filaments. In the
center or pericarp there
is a great sitting-place or throne,
upon which is seated Çré
verse 26
1 4 7
Kåñëa, the eternal form of effulgent
cognizance and bliss.
With His lotus lips He is playing the
flute, whose sound
contains all the Vedic hymns, and He is
surrounded by
gopés engaged in pleasure-pastimes with Him.
He is
attended by His own plenary portions
who are pastime
expansions, and who are engaged in
offering praise to
Him. From outside Çré Kåñëa’s abode, mäyä,
who takes the
form of the three material modes of
ignorance, passion
and goodness, is also worshiping Him.”
ÖÉKÄ TRANSLATION
After Brahmä had performed japa of
the aforementioned mantra
on account of his specific desire to
create, he recited the following
hymn to worship Çré Govindadeva as He
gracefully reclines
in the holy sanctuary of Gokula. In
these four çlokas beginning
with the words atha tepe,
Brahmäjé describes the nature of
Govindadeva, the master of Goloka, whom
he was worshiping.
In that astonishing vision, Brahmäjé
saw that the personified illusory
energy, who embodies the three
qualities of material nature,
also performed worship of the
all-worshipable Bhagavän Çré
Govindadeva through meditation from
outside His abode. She
did not come directly in Çré Kåñëa’s
presence, because she felt
very ashamed, considering herself an
offender for punishing
the rebellious living entities (Çrémad-Bhägavatam
2.7.47):
“yogäbhimukhe mäyä vilajjamänä saté
påñöha-deçam upaiti –
the extremely chaste mäyä remains
far behind Bhagavän, and
offers Him worship through meditation.”
It is also stated in Çrémad-Bhägavatam
(10.87.28): “balim
udvahanti samadanty ajayä nimiñaù – the demigods and material
nature herself offer tribute to You.”
In this verse it is stated
that the demigods are also external
functionaries of the material
creation, and they remain outside Çré
Bhagavän’s planet, together
ÇRÉ BRAHMA-SAÀHITÄ
1 4 8
with the illusory potency. As the lords
of small kingdoms offer
oblations to their emperor, so the
demigods also offer their oblations
of püjä to Govinda. What to
speak of others, even the great
demigods must certainly remain situated
in their separate worlds.
The word aàçaiù (meaning “by the
plenary portions”) in this
verse indicates the direct expansions
of the personal form of
Bhagavän who are situated in Goloka.
These associates also perform
worship of Çré Govindadeva. Brahmäjé
engaged in austerities
for a long time in order to please the
imperishable Lord Çré
Kåñëa, who is known as Govinda, and who
is the supreme transcendence
and the master of Çvetadvépa. To please
Çré Kåñëa, His
external potency also performed worship
of Him by meditation,
not directly before Him but remaining
far away, outside of His
abode.
What is the nature of her meditation?
Herein it is specifically
described: “The land in Goloka is made
of desire-fulfilling gems.
In that place is a thousand-petaled
lotus, the beauty of which is
enhanced by millions of saffron
filaments. Çré Govindadeva,
whose effulgent form is composed of
eternity, knowledge and
bliss, is seated upon the pericarp of
that lotus, which takes the
form of a throne. With His lotus lips
He plays a flute, whose
sound manifests the Vedic hymns. He is
surrounded by His dearmost
beloved gopés, and He is
glorified by His associates, who
also reside in Goloka.” Such a
meditation is capable of bestowing
all blessings.
One who achieves a human birth but does
not worship Çré
Bhagavän certainly lives in vain.
Bewildered by mäyä, he
becomes her slave and wanders through
the 8,400,000 species,
being devoured by the threefold
miseries. For a specific discussion
on this topic, see Çrémad-Bhägavatam
(3.15.25).
verse 26
1 4 9
TÄTPARYA
Although the subject matter of this
meditation is transcendental,
the illusory potency is still situated
in the material mode of
passion. She is the personification of
the material modes of
goodness, passion and ignorance, and,
as the embodiment of
Bhagavän’s inferior potency, she has
many forms, such as Durgä.
Herein she is meditating on Bhagavän
Çré Kåñëa as the object of
her worship.
When a person desires to acquire a
material object, Mäyä-devé
certainly becomes his worshipable
deity. If he does not worship
Mäyä-devé, then he should perform püjä
of Çré Kåñëa, and by this
means he will attain the fulfillment of
all his desires. This is also
confirmed in Çrémad-Bhägavatam (2.3.10):
akämaù sarva-kämo vä
mokña-käma udära-dhéù
tévreëa bhakti-yogena
yajeta puruñaà param
Whether one is desireless, or desires
sense enjoyment or liberation,
one who is intelligent should worship
the Supreme Person
through intense and unalloyed
cultivation of bhakti-yoga.
This means that the various demigods
and demigoddesses are
expansions of Çré Bhagavän’s opulences,
and they bestow their
respective boons. However, an
intelligent person should give up
worshiping them, and should engage in
undeviating bhakti to
Bhagavän Çré Hari, who is fully capable
of bestowing all boons.
In accordance with this principle,
Brahmäjé meditated upon
the Supreme Personality, who performs
pastimes in Goloka and
who is the worshipable deity of
Mäyä-devé. Pure bhakti means
niñkäma-bhakti, i.e. bhakti that is free from
any other desire,
whereas the bhakti of Brahmä and
other demigods is mixed with
desire (sakäma). Within sakäma
there also exists a type of
ÇRÉ BRAHMA-SAÀHITÄ
1 5 0
bhakti called niñkäma, and this is
elaborately described in five
çlokas at the end of this book. These
concluding verses describe
the practice of sädhana-bhakti through
the processes of hearing,
chanting, remembering and so on with
knowledge of one’s
eternal relationship with Kåñëa (sambandha-jïäna).
Until one
attains the perfectional stage of svarüpa-siddhi,
this sädhanabhakti
is an easily accessible facility for
the soul bound in illusion.
verse 26
1 5 1
Verse 27
vFk os.kqfuuknL; =;hew£Ùke;h xfr% A
LQqjUrh izfoos'kk'kq eq[kkCtkfu
Lo;EHkqo% û
xk;=ha xk;rLrLeknfèkxR; ljkstt% A
laLÏr'pkfnxq#.kk f}trkexeÙkr% û„‰û
atha veëu-ninädasya
trayé-mürti-mayé gatiù
sphuranté praviveçäçu
mukhäbjäni svayambhuvaù
gäyatréà gäyatas tasmäd
adhigatya sarojajaù
saàskåtaç cädi-guruëä
dvijatäm agamat tataù
Anvaya
atha – then (after Brahmä had performed penance for a long time);
sphuranté – the brilliant melody, i.e. the käma-gäyatré
mantra that was
articulated on Çré Kåñëa’s flute; trayé-mürtimayé
gatiù – which was
imbued with the three Vedas; veëu-ninädasya
– of the vibration of Çré
Kåñëa’s bamboo flute; äçu –
swiftly; praviveça – entered; mukha-abjäni
– the ears of the four lotus faces; svayambhuvaù
– of the self-born
Brahmä; adhigatya – having thus
received Gäyatré; tasmät – from Çré
Kåñëa; saroja-jaù – that
lotus-born Brahmä; gäyatrém gäyataù –
through chanting that Gäyatré; saàskåtaù
– became fully trained and
enlightened; ädi-guruëä – by the
original preceptor, Çré Kåñëa; tataù –
and thereby; agamat – he
achieved; dvijatvam – twice-born status.
1 5 2
TRANSLATION
Then the mother of all Vedic hymns,
Gäyatré (which
emanated as the sound of Çré Kåñëa’s
flute), along with the
means for receiving and transmitting
it, entered the lotus
faces of Brahmä through his eight
earholes, and Brahmä
achieved realization of the käma-gäyatré
mantra. The
lotus-born Brahmä was thus initiated by
the flute-song
of Bhagavän Çré Kåñëa, the original guru,
and by that
reformation he attained twice-born
status.
ÖÉKÄ TRANSLATION
The sädhaka first becomes
trained and purified through the
process of becoming twice-born as
described in this verse, and
afterwards, through mantra-sädhana he
attains darçana of the
presiding deity of the mantra.
For example, Dhruva Mahäräja left
his home at the age of five years to
worship Çré Bhagavän,
although he had no knowledge of the
procedure for His worship.
Bhagavän, who dwells in the hearts of
all, sent Devarñi Närada to
him, and when Çré Närada clearly saw
Dhruva’s firm determination,
he bestowed dékñä-mantra upon
him on the bank of the
Yamunä at Mathurä, and told him, “Go to
Madhuvana and
perform bhajana of Çré Bhagavän
there. He will give you His
darçana very soon.” As a result of performing
severe sädhana in
accordance with Närada’s instructions,
Dhruva received the
Lord’s darçana within six
months. As illustrated in this history,
the acceptance of dékñä is
absolutely necessary in order to
perform the sädhana and bhajana
for realizing Çré Bhagavän.
Brahmäjé also became fully accomplished
after undergoing the
process of purification by becoming
twice-born, just as Dhruva
did. This process is described by the
two çlokas beginning with
the words atha veëu-ninädasya.
It is clearly stated in the second
verse 27
1 5 3
çloka that Gäyatré is the mother of the
Vedas. Tan-mayé gatiù
means that the mantra, together
with the traditions for receiving,
practicing and transmitting it, entered
within his lotus faces by
way of his eight earholes. In this way
Brahmä received the reformatory
process of initiation by means of gäyatré-mantra
from
the original guru Çré Kåñëa, and
attained the status of a twiceborn
brähmaëa.
TÄTPARYA
The nature of the sound of Çré Kåñëa’s
flute is specifically eternity,
knowledge and bliss, and therefore all
of the Vedas exist in their
perfect form within that sound. Gäyatré
is a Vedic meter, and in
brief it can be said to contain a
meditation and a prayer. Among
all the gäyatrés, käma-gäyatré
is the best because, unlike any
other gäyatré, the prayer and
meditation within it are fully
imbued with transcendental
pleasure-pastimes.
The gäyatré that is chanted
after the eighteen-syllable gopälamantra
is known as käma-gäyatré. It is
as follows: kléà kämadeväya
vidmahe puñpa-bäëäya dhémahi tan no
’naìgaù
pracodayät. Within this gäyatré, after a
fully complete meditation
on Çré Gopéjana-vallabha, the
transcendental Cupid is invoked by
a prayer to attain entrance into His
pastimes. Nowhere can one
find a more excellent example of rasika
poetry concerning the
transcendental world, through which the
sädhaka can take
shelter of the abode of prema.
At the moment this very gäyatré
entered the ears of Brahmäjé, he became
qualified as a brähmaëa
and began to sing it. It should be
properly understood that
whichever fortunate jéva receives
this mantra factually attains
spiritual rebirth. There are two types
of second birth. One is
automatically attained by entrance into
the transcendental world.
The second, which is for those
conditioned by gross matter
in this illusory material existence, is
the acceptance of the
ÇRÉ BRAHMA-SAÀHITÄ
1 5 4
reformatory process called second birth
according to the customs
pertaining to one’s lineage and
personal nature. The jéva who
attains second birth in the first way
is in every way sublime and
superexcellent in comparison to the jéva
who undergoes second
birth by the second process. This is
because the purpose of
undergoing dékñä, enlightenment
concerning spiritual topics, is
to attain spiritual birth, and the
consequent attainment of the
transcendental realm is the ultimate
glory of the jéva. This is the
ultimate benefit, which makes the life
of a jéva successful.
verse 27
1 5 5
Verse 28
=¸;k izcq¼ks·Fk fofèk£oKkr rÙolkxj% A
rq"Vko osnlkjs.k Lrks=s.kkusu
ds'koe~ û„Šû
trayyä prabuddho ’tha vidhir
véjïäta-tattva-sägaraù
tuñöäva veda-säreëa
stotreëänena keçavam
Anvaya
atha – thereafter; trayyä – through taking shelter of gäyatré-mantra,
the
essence of all the Vedas; vidhiù –
Brahmä; prabuddhaù – (became) fully
enlightened; vijïäta-tattva-sägaraù –
and an ocean of realized truths,
that is to say he comprehended the svarüpa
of Çré Bhagavän; tuñöäva –
he pleased; keçavam – Çré Kåñëa
(who has beautiful hair); anena
stotreëa – by (composing) the (following) hymn.
TRANSLATION
By remembrance of that gäyatré-mantra,
which is the
essence of all the Vedas, Brahmäjé
became fully
enlightened with the ocean of realized
truths, and with
that essence of Vedic knowledge he
offered the following
hymn to Çré Kåñëa, who is known as
Keçava.
ÖÉKÄ TRANSLATION
Following the mood of verse 26,
Brahmäjé performed ärädhana
(worship) by means of the käma-gäyatré
kåñëa-mantra for a
very long time. After that long period,
Bhagavän Çré Kåñëa, who
is supremely full of compassion,
manifested all the truths and
conclusions of the Vedas and other
scriptures within the heart of
1 5 6
Brahmäjé. Then Brahmä began to offer
prayers that were born
from the essence of the Vedas. Whatever
else has been said in
this çloka is clear.
The word keçava is derived as
follows: keça means “all the
parts” or the expansion of all the
various energies. One who
manifests these parts (aàças)
and energies is called Keçava.
Also, ka means Brahmä, and éça
means Çaìkara, so the one who
manifests both Brahmä and Çaìkara is
called Keçava. There is
one more hidden meaning: keçän
vayati saàskarotéti keçavaù.
Çré Kåñëa is called Keçava because He
arranges the hair (keça) of
His dearmost gopés.
TÄTPARYA
By remembering the käma-gäyatré,
Brahmäjé achieved some
degree of realization that “I am the
eternal maidservant of Kåñëa.”
The conception of being a maidservant
of Kåñëa is such a deep
and confidential mystery that it was
not fully realized by Brahmä,
but his ability to distinguish between
spirit (cit) and dull matter
(acit) was so developed that the
ocean of truths such as kåñëatattva,
kåñëa-çakti-tattva, mäyä-tattva, bhakti-tattva23
and so on
were fully manifest within his heart.
All Vedic knowledge was
thus revealed to Brahmä, and with the
essence of the Vedas he
offered this prayer known as Çré
Brahma-saàhitä to Çré Kåñëa. In
this prayer all the conclusions of
Vaiñëava philosophy are
present, as if the ocean were condensed
into a waterpot. For this
reason, Çré Caitanya Mahäprabhu taught
this to His own
devotees, and all intelligent readers
should therefore make every
endeavor to recite and taste the moods
of this Brahma-saàhitä
every day.
verse 28
1 5 7
23
Kåñëa-tattva – truths concerning the nature of
Bhagavän Çré Kåñëa; kåñëaçakti-
tattva – truths concerning the various
energies of Kåñëa; mäyä-tattva –
truths concerning the illusory energy
of Kåñëa; bhakti-tattva – truths concerning
the nature and development of bhakti,
devotional service to Kåñëa.
Verse 29
fpUrkef.kizdjlùlq dYio`{k&
y{kko`rs"kq lqjHkhjfHkiky;Ure~ A
y{ehlgò'krlEHkzelsO;ekua
xksfoUnekfniq#"ka rega Hktkfe û„‹û
cintämaëi-prakara-sadmasu
kalpa-våkñalakñävåteñu
surabhér abhipälayantam
lakñmé-sahasra-çata-sambhrama-sevyamänaà
govindam ädi-puruñaà tam ahaà bhajämi
Anvaya
aham bhajämi – I perform bhajana; tam –
of that; ädi-puruñam
govindam – primeval person, Çré Govinda; abhipälayantam
– who is
tending with great care; surabhéù –
the wish-fulfilling cows; ävrteñu –
amidst; lakña – hundreds of
thousands; kalpa-våkña – of wish-fulfilling
trees; sevyamänam – He is
served; sambhrama – with special care and
attention; laksmé-sahasra-çata –
by hundreds of thousands of goddesses
of fortune, i.e. the gopés, who
are all Mahä-Lakñmés; sadmasu –
in abodes; prakara – constructed;
cintämaëi – from wish-fulfilling
gems.
TRANSLATION
The transcendental realm is eternally
adorned by
millions of wish-fulfilling trees, by
pavilions made of
desire-fulfilling jewels and by
innumerable wish-fulfilling
cows. There, thousands upon thousands
of Lakñmés, or
gopés, are rendering services to the Supreme
Personality
with great affection. I worship that
original Supreme
Personality, Çré Govinda.
1 5 8
ÖÉKÄ TRANSLATION
Beginning with this verse 29, Brahmäjé
praises the primeval
personality, Çré Govinda, with
thirty-one verses describing the
glories of His name, form, qualities,
pastimes, opulence, sweetness,
transcendental abode and so on.
The pastimes of Çré Kåñëa are endless,
and among them His
daily pastimes are also innumerable.
Those pastimes are called
añöa-käléya-lélä, the pastimes performed throughout the
eight
periods of the day and night. In these
pastimes, Çré Kåñëa’s associates
who have taken shelter of the
transcendental mellows of
parenthood, friendship and amorous love
simultaneously relish
the pastimes of Çré Kåñëa’s infancy,
childhood and adolescence
respectively according to their own
moods. Çré Kåñëa’s svarüpa is
that of an eternal adolescent, a fresh
youth, the best of dancers,
dressed in the attire of a cowherd boy
with a flute in His hands
(nava-kiçora-naöavara, gopa-veça
veëukara). This is His eternal
and original svarüpa, which
every devotee realizes according to
his own transcendental sentiment.
In çästra we find that His
worship is of two kinds. One type is
svärasiké and the other mantramayé-upäsanä,
and they are
understood as follows. The pastimes of
Çré Kåñëa in various
places in Goloka Våndävana are of many
types; therefore, the
worship that is performed through the
limbs of bhakti, such as
remembering, hearing and chanting about
those pastimes, is
called svärasiké-upäsanä. The
term mantramayé-upäsanä
applies to the forms of hearing,
contemplation and formal worship
with auspicious articles, in which a mantra
is employed in
order to apply the consciousness to one
particular pastime that
occurs in one particular location in
Çré Kåñëa’s place of pastimes.
In this method of worship, there is
meditation upon only one of
Kåñëa’s pastimes in one place, and
therefore it has been called
mantramayé-upäsanä.
verse 29
1 5 9
ÇRÉ BRAHMA-SAÀHITÄ
1 6 0
Çré Kåñëa has unlimited pastimes, such
as the pastimes of
Väsudeva, Saìkarñaëa and other
expansions in the realm of
transcendental opulence; the pastimes
of the puruña-avatära
Käraëodakaçäyé Mahä-Viñëu; the pastimes
of the occasional
incarnations such as Matsya and Kürma;
the pastimes of the
presiding deities of the material modes
such as Brahmä and Çiva;
the pastimes of the empowered
incarnations such as Påthu and
Vyäsa; the pastimes of Paramätmä, who
is endowed with
attributes (saviçeña); and the
pastimes of the formless undifferentiated
Brahman, which is devoid of specific
attributes.24 First of
all, Brahmäjé has praised the supermost
of all pastimes of the
unlimitedly sportive Bhagavän, namely
Çré Kåñëa’s pastimes in
Gokula Våndävana. This is the object of
his soul’s deepest
yearning.
The place of pastimes that are the
object of mantramayéupäsanä,
which are situated in one particular
place, as well as
the settings of innumerable pastimes
(such as the räsa-lélä) that
occur in many different locations and
are the object of svärasikéupäsanä,
are both present in Goloka.
Nevertheless, in this first
verse beginning cintämaëi-prakara-sadmasu,
Brahmäjé prays
by describing the superior meditation
on svärasiké-léläs that
occur in the central, most prominent
seat of pastimes (yogapéöha).
What kinds of pastimes occur there? Surabhér
abhipälayantam:
Çré Kåñëa takes the cows from the
village to the forest to graze on
very green, soft grass. He makes them
drink and take bath in
lakes such as Pävana-sarovara, and then
again He brings them
back to the cowsheds. In this way He
protects and nourishes
24
What are the pastimes of the formless
undifferentiated Brahman? This
Brahman is the effulgence of the
personal form of Govinda, and pervades the
entire cosmic manifestation, as
described in Bhagavad-gétä (14.27): “brahmaëo
hi pratiñöhäham – I am the basis of that formless and
undifferentiated Brahman.”
them with much affection. Sometimes, in
a solitary place, He also
engages in exceptionally confidential
pastimes. What are those
astonishing, secret activities? Lakñmé-sahasra-çata:
I render service
to the primeval personality who, in a
pavilion made of
desire-fulfilling gems which is
completely hidden among countless
surrounding desire-trees, is intimately
served with elation by
unlimited numbers of beautiful vraja-gopés.
The word lakñmé
should be understood to mean charming
cowherd girls.
TÄTPARYA
Here the word cintämaëi indicates
transcendental, desirefulfilling
jewels. Just as the illusory potency
has created the
mundane world from the five inert gross
elements, similarly the
spiritual potency has produced the
spiritual world from a
transcendental substance, namely cintämaëi.
Furthermore, the
cintämaëi jewels used as the materials in the
construction of
Bhagavän’s chambers in Goloka are
infinitely more rare and
resourceful than ordinary touchstone.
Whenever one milks the
ordinary wish-fulfilling cows of the
heavenly planets (kämadhenus),
they give ordinary milk. However, an
ocean of milk,
which is actually a transcendental
current of prema, is constantly
cascading from the udders of the
wish-fulfilling cows of Goloka
to allay the hunger and thirst of the jévas
engaged in pure bhakti.
In this verse the words lakña-lakña and
sahasra-çata indicate an
infinite or uncountable number. The
word sambhrama, meaning
“with veneration,” is used to indicate
“saturated with unconditional
love.” One should understand the word lakñmé
to refer to
the beautiful cowherd maidens. The
words ädi-puruña indicate
that Çré Govindadeva is the origin of
all existence, though He
Himself, being eternal, has no origin.
verse 29
1 6 1
VIVÅTI
Çré Brahmä has glorified Çré Kåñëa with
this çloka beginning with
the words cintämaëi-prakara-sadmasu.
In this verse he has
expressed profound moods of immense
longing. Regarding the
most effective sädhana for a sädhaka-bhakta,
there are two
methods, each appropriate to the sädhaka
in different stages.
One is mantramayé-upäsanä, which
entails contemplating one
specific pastime situated in one place.
The other is the method
of svärasiké, which entails
contemplation on all the pastimes
collectively. In this prayer, Brahmäjé
has first of all described the
subject of the superior meditation, svärasiké-lélä.
Brahmäjé has also offered similar
prayers in the Gopäla-täpané
Upaniñad (1.37):
namo vijïäna-rüpäya
paramänanda-rüpiëe
kåñëäya gopénäthäya
govindäya namo namaù
O Bhagavän, You are the foundation of
that realized knowledge,
by whose power all things are
illuminated. You are the original
reservoir of all pleasure, and You
attract all and bestow joy upon
all. O Gopénätha! O Govinda! I offer my
praëäma unto You again
and again.
Furthermore:
O Prabhu, Your two eyes expand like the
petals of a lotus flower,
and a garland of forest flowers hangs
down gracefully from Your
neck. O Govinda, the creation of the
universe has sprung up from
the lotus of Your navel, and You
maintain the life-breath of all the
gopés. May You accept my obeisances unto You.
barhäpédäbhirämäya
rämäyäkuëöha-medhase
rämä-mänasa haàsäya
govindäya namo namaù
Gopäla-täpané Upaniñad (1.39)
ÇRÉ BRAHMA-SAÀHITÄ
1 6 2
O Bhagavän, Your head is decorated with
a crown bedecked with
peacock feathers. You delight the
hearts of all, and there is no anxiety
at all within You. You are the
embodiment of immeasurable
knowledge. You are the king of swans,
who always plays upon
the lake of the gopés’ hearts.
Therefore, O Govinda, may You
kindly accept my praëäma at Your
lotus feet.
veëu-vädana-çéläya
gopäläyähi-mardane
kälindé-küla-loläya
lola-kuëòala-dhäriëe
Gopäla-täpané Upaniñad (1.41)
O Çré Kåñëa, You frolic eternally in
the forest of Våndävana, and at
every moment You attract the devotees
by playing sweetly upon
Your flute. You are the guardian of the
Vedas, Mother Earth and
the cows. Your splendid presence in the
form of a cowherd boy,
protecting the land, cowherd boys, gopés
and cows is eternal. You
give life to all the gopas and gopés
by vanquishing wicked demons
such as Käliya, Agha and Baka. O
Yamunä-taöa-bihäré, You engage
in delightful revelry on the banks of
the River Yamunä. Your dangling
earrings swing to and fro. O Govinda,
may You kindly accept
my humble obeisances.
In this way Brahmäjé has offered
prayers while immersed in
the waves of a variety of wonderful bhävas.
When the lotus-eyed Çré Kåñëa,
surrounded by all His friends,
leaves the cowherd village and enters
the forest to tend the cows,
He increases the bliss of the residents
of Vraja, especially the
vraja-gopés, and steals their hearts, minds and
life-breath. The
unprecedented aura of His cowherd-boy
attire and His attractive,
dark, fresh raincloud complexion seems
to expand in all directions.
As a blue sapphire fills its
surroundings with its brilliant
luster, similarly Çyämasundara’s
radiant hue makes the entire
forest of Våndävana azure.
verse 29
1 6 3
In the arbors of Våndävana forest, the
trees, which are covered
with flowering vines, observe a grand
festival to welcome Çré
Kåñëa. Immediately upon His return to
the forest, the friendly
creatures and birds become submerged in
the highest bliss of
prema. On the pretext of dripping streams of honey, all the
trees
weep tears of joy. They experience bhävas
such as horripilation
by sprouting new thorns.
Brahmäjé saw such love-laden trees of
Våndävana as desiretrees
(kalpa-våkña); therefore, to
indicate that thousands upon
thousands of such desire-trees adorn
the transcendental forest
of Våndävana, he has said, kalpa-våkña-lakñävåteñu.
Countless
bowers of desire-trees stand as the
concentrated embodiments of
eternal, conscious and euphoric rasa,
fulfilling all the desires of
those who take shelter of them. Their
different colors are astonishing,
and their various shapes cause one to
be struck with
wonder. They produce exquisite fruits,
flowers and tender buds
(maïjarés) that perfume the
forest with amazing fragrances. For
the sake of facilitating Çré
Rädhä-Kåñëa’s loving affairs, the
bowers of Våndävana’s desire-trees are
manifest in many varieties.
Some are the highest transformation of
the essence of
nectar; some appear to be artistically
fashioned from transcendental
butter; and some hold intoxicating
condensed nectar in
their branches. There are also some
that have a brilliant white
appearance – one type resembles
crystal, while others are like
camphor.
Another idea is conveyed by the words kalpa-våkñalakñävåteñu:
the trees, which are covered with
flowering vines,
are animate and possessed of ecstatic
emotions. Çréla
Prabodhänanda Sarasvaté has also
stated: “he mädhavémadhuräìga-
taruëa-tamäla – O young tamäla tree, in the
empire of the Våndävana forest, Räjya-lakñmé,
the empress in the
form of the flowering mädhavé vine,
has enveloped you from
ÇRÉ BRAHMA-SAÀHITÄ
1 6 4
head to toe, and thus she is enhancing
the exceptionally
enchanting beauty of your trunk,
branches, twigs and other
features. All directions of Çré
Våndävana are fully permeated by
your fragrance, and all the burning
distress of the people of this
world is relieved by the cooling shade
of your fame.”
The trees of Våndävana are studded with
horripilation in the
form of newly-sprouted shoots, due to
their intense transcendental
affection (anuräga) for Çré
Rädhä-Kåñëa. On the pretext of
dropping honey, they rain down streams
of tears. When the
gentle breezes blow, the trees strike
comical poses by moving
their leaves, and they begin to perform
a transcendental dance in
the bliss of prema. When the
trees appear to bring forth a
profusion of blossoming flowers, they
are actually bursting out
laughing. The desire-trees also
perfectly sing the praises of Çré
Rädhä-Mädhava through the chirping of
the birds residing in
their branches. By bending down due to
the burden of so many
fruits, they offer praëäma to
the lotus feet of Çré Rädhä-Kåñëa.
May the bowers of Çré Våndävana confer
the supreme transcendental
bliss upon us all.
Thus all the trees and creepers of
Våndävana are desire-trees
and desire-creepers. They cannot be
compared with ordinary
desire-trees and vines that fulfill the
worldly desires of mortal
beings in the spheres of religiosity,
economic development and
sense gratification. By taking shelter of
these transcendental
desire-trees and desire-creepers, all
material ambitions and
desires are dispelled from the heart,
which becomes completely
filled with the mood of divine service
to Çré Rädhä-Mädhava.
These trees and creepers bestow prema
for the Divine Couple
upon those who are under Their shelter,
thus allowing such
surrendered souls to become supremely
fortunate.
In this regard Çréla Prabodhänanda
Sarasvatépäda has
commented:
verse 29
1 6 5
yä rädhäyä vara-tanu-natety
ukti-mätreëa nåtyed
gäyety uktyä madhukara rutair
vijïa-gänaà tanoti
krandety uktyä visåjati madhutphullitä
syäd dhaseti
proktä çliñya-drumam iti girä sasvaje
dhåñöa-gucchä
Çré Våndävana-mahimämåta (5.37)
When Çré Rädhä says to those creepers
of Vraja, “O beautifullimbed
ones, you should dance,” they begin to
dance by moving
their leaves. When She says, “Now
sing,” they begin to sing by
means of the humming of bumblebees.
When She says, “Now
weep,” they at once shower streams of
honey, and when She says,
“Now smile,” they immediately burst
into bloom. On hearing Çré
Rädhä say, “Embrace this tree,” they
become utterly overjoyed,
and wind around the tree.
Om Tat Sat
(Continued...)
(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic Scholars,
Purebhakti dot com for the
collection)
Post a Comment